试论郭嵩焘的洋务思想

【作者】 曹素璋；

【导师】 张新民；

【作者基本信息】 贵州师范大学 ， 中国近现代史， 2002， 硕士

【副题名】以郭嵩焘“使西日记”为中心线索展开的研究

【摘要】 郭嵩焘的洋务思想，萌发于鸦片战争爆发之际，酝酿于国内为官期间，而出使英法的特殊经历，更使得这一思想发生了飞跃式的发展。本文以郭嵩焘“使西日记”为中心线索，从四个方面分析了这段出使经历对郭氏洋务思想的规约性影响，以及它在中国早期现代化史上的重要作用。 首先，通过对西方世界的亲身考察，郭嵩焘得以从世界文明发展的高度，破除了“中国之外无文明”的迷思，从文化的层面上打开了突破“夷夏之防”的缺口，雄辩地说明了虚心向西方学习的重要性和迫切性。更重要的是，他还超越了“师夷长技以制夷”的局限而倡导“师长”以自立，即以世界性的眼光全面公正地看待自身民族与世界其他民族的地位和历史处境，从而产生了既无限关怀祖国，但又不同于“中国中心主义”的民族观、即与世界主义相辅相成的民族主义观。 其次，自由资本主义鼎盛时期的经济繁荣景象留下的刺激，以及后来主动对自由资本主义理论的了解，不仅使郭嵩焘认识到洋务企业的诸多致命弱点，有利于他提出具体的改革措施，而且他的思考还涉及到与权利架构有关的经济制度，甚至提出了价值观的转换问题。在中国人向西方学习的过程中，他超越了通常所说的三个阶段的划分而走在了时代的前列。 笫三，在政治制度改革这一重大问题上，郭嵩焘表现出了充分的政治智慧与注重实际的理性精神，他称赞西方民主制度的优点，但也看出其中不少的缺陷；同时又针对中国的实际情况，借鉴其他后发型现代化国家的经验，认为君主制不可遽废、民主制不可骤立，应该走一条中国式的政治改革的变通之路。 第四，现代化的实现必须有坚实的基础，这个基础就是人与社会的现代化。通过对西方富强原因的考察，郭嵩焘早在十九世纪七、八十年代就提出了人与社会改造的问题并率先躬行实践，学术界过去多将其视为“倒退”，我们认为恰恰相反，这是他“知己知彼”理性务实精神的体现。 郭嵩焘既未放弃本土文化的认同，也没有束缚在狭隘的传统上，他既主张学习西方又力求保持本民族的优良传统，即在超越中西两种文化的高度上做融汇合和二者精髓的努力，正是他洋务思想的高明精微之处。他对西方文化的了解无疑远远地超出了时人的水平，更重要的是特别重视中国的实际，既能大处着眼，又能实处着手，以世界性的眼光看待和评价中西文化，从而形成了他稳健务实的思想特点。这一切自然都与他出入于中西文化，对两种文化都有切身感受和体会的特殊经历有关。本土文化的前理解经验，以及异文化的外缘性触媒，无疑是他洋务思想形成的关键因素。更多还原

【Abstract】 The developing process of Guo Song-tao’s modernization thoughts can be divided int, three stages, that is, the period of the Opium War, the domestic political career ami the experience as the first imperial envoy to Britain and France. Taking Guo Song-tao’s diaries written in the West as a thread, this thesis analyzes the influence of his Western experience upon his modernization thoughts in four aspects as well as the important role that it played in the early modernization history of China.Firstly, after his observation and study in the West, Guo Song-tao clarified eloquently the importance and urgency of learning from the West from the viewpoint of the world civilizations. What’s more, his nationalism thought, which was related to cosmopolitanism, thus came into being.Secondly, non-monopoly capitalist economic scene of prosperity and its theories spurred him on to put forward reform measures of domestic enterprises and even economic systems. Furthermore, he put forward his suggestion upon values transformation which was exceeding in his time.Thirdly, he pointed out definitely the advantages as well as disadvantages of Western democratic system and advocated that China should advance gradually in political reform instead of abolishing monarchy to set up democracy at once.Fourthly, after his research of the Western prosperity, Guo Song-tao realized that human and social reform was the fundament of modernization and took some practical actions to improve social morality and custom, which we consider as a reflection of his rational spirit instead of his "retrogression" held by some critics.Guo Song-tao didn’t forsake his native culture identification and wasn’t fettered by parochial tradition, either. He advocated learning from the West as well as keeping fine national tradition, that’s to say, tried to blend their respective quintessence. His knowledge of the West exceeded people of the same generation, what’s more, he paid special attention to China’s actual situation, which composed the rational and practical feature of his thought. AH this resulted from his bi-cuiture experiences, in another word, his comprehension of the native culture and the external catalyst of the exotic culture acted as key factors in the process of his modernization thought development.更多还原